In 1298, Marco Polo told astonishing stories about a marvellous land he called Cathay, modern-day China which was ruled by the Yuan dynasty. During his extraordinary journey, Marco Polo also visited Tibet, which was also under the Yuan dynasty. He was the first Westerner to refer to Tibet as a part of China, and nobody objected. Marco Polo had no idea how his observations might change the face of the globe.
Since those days, world events have gathered speed. Columbus discovered America, at first believing it was Asia; disaffected and persecuted Europeans began to populate the shores of the new continent, squeezing further inland the indigenous population. Empire builders sought new colonies ever further afield. New lands to conquer, new resources to appropriate, new riches to seize…
Societies were subjected to similar upheavals. Old forms of exploitation were reinvented, with slavery giving way to feudal serfdom; ancient and new religious beliefs spread across the planet, to capitalism and communist ideologies divided the globe and its peoples.
Following the Second World War, the US saw in Tibet a religious patent that could be exploited against communism as an ongoing propaganda campaign. It started with an armed uprising in 1959 against the People’s Republic of China, followed by the exile of the 14th Dalai Lama in India and the establishment of the Government of Tibet in Exile ruling over about 100,000 Tibetan refugees settled mainly in northern India.
Ever since, China has considered all Tibet’s pro-independence movements as part of a strategic propaganda operation abetted by Western imperialists who want to destabilize China. This view was bolstered, for example, by the CIA‘s backing of Tibetan insurgencies during the 1950s and 1960s, the support of Western NGOs for the “pro-Tibet” riots of 2008 when China hosted the Olympic Games, and the continuing self-immolations by Tibetans and Buddhist monks promoted since 2009 by the Government of Tibet in Exile, praised as courageous by the 14th Dalai Lama – although he questioned their effectiveness – and glorified by NGOs advocating human rights for Tibet.
There have been intermittent expectations of formal negotiations between the principal parties to the Tibet issue, but their zero-sum view of Tibet’s political status, reciprocal accusations and mutual suspicion have been persistent barriers. The participation of other actors has also had an effect. Many foreign states acknowledge Tibet as a part of China, while none formally recognizes the Government of Tibet in Exile – also known as the Central Tibetan Administration (CTA) – yet a number of them sustain the cause of the exiles in other ways. Thousands of supporters of Tibetan independence, encouraged by Western NGOs have also rallied to this cause, including members of the world’s parliaments, rights activists, actors, musicians, and ordinary converts to Tibetan Buddhism in the West.
In reality, communications on Tibet are persistently disseminated by the CTA, Western NGOs and the Chinese government as part of well-planned and organized propaganda campaigns serving contrasting geopolitical and military interests. China is in a particularly difficult position, since it is surrounded by topographical features that make it difficult for major armies to pass through. In the southwest there is Tibet: from a military point of view, it is a solid wall that has to be held. China has a fundamental security interest in retaining Tibet as well as an economic interest in its enormous natural resources, because Tibet is also the Chinese anchor in the Himalayas with its huge and still virtually untapped reservoir of minerals, metals, water and energy. From this perspective Tibet can be considered as a major Achilles’ heel for China.
In the context of decades of propaganda during and after the Cold War, serving the different geopolitical and military interests, the concept of Shangri-La is particularly important to our understanding of how Tibet is presented. Shangri-La is a fictional place described in the 1933 novel Lost Horizon by the British author James Hilton. Hilton describes it as a mystical, harmonious Himalayan valley, serenely guided by a monastery of lamas or spiritual masters. Shangri-La has evolved in the Western collective imagination into a modern surrogate of the lost Garden of Eden: a mythical utopia, a permanently happy land, isolated from the outside world, dedicated to the preservation of peace, spirituality and nature. It is an ideological fantasy representing the last refuge of Western societies from their present and historical sins of consumerism, atheism, capitalism and colonialism. The Shangri-La notion is the central constituent for manoeuvring popular opinion in the propagandistic exploitation of the collective imagination in Western countries.
The narrative of the Tibetan Government in Exile
Leaders of the Central Tibetan Administration (CTA) have opportunistically adopted parts of the myth of a pre-1951 Shangri-La in Tibet to promote a theocracy, from which the rulers gain legitimacy and to whose members secular Tibetans should pay obeisance, rather than being controlled by them. In promoting this idea, they use only that part of the Western idealization of Tibet, as Shangri-La, that is useful in legitimizing their status in the eyes of the West, however cementing their de-facto theocratic power within the exiled diaspora.
Because of the need for Western support of the exiled government and the significant role played by externally-based NGOs supporting Tibetan independence, Western hegemony is accepted in the diaspora’s discourses concerning Tibet and the Tibetan identity. A strategic essentialism that simplifies Tibetan identities for Westerners in the context of Shangri-La also impacts the self-identities of exiled Tibetans, many of whom accept Westernized notions of the Tibetan identity. Thus, although a modern sense of nationhood was absent in pre-1951 Tibet, CTA representations cast Tibetan nationhood as an historical reality. To gain legitimacy in the West, democratizing elements have been added to self-governance in exile, and the vocabulary of human rights, development, environmental protection, and so forth has been deployed by the CTA and supported by Western NGOs. Representations that directly fulfil the established Western image of Tibetans as inherently spiritual and peaceful have been especially prominent, forged by the personification of this utopia in the figure of the 14th Dalai Lama as a symbolic icon.
In reality, spirituality and sovereignty are linked through Tibet’s traditional system of theocratic government, in which politics and religion were tightly knit. Many exiled government officials continue promoting this system as ideal for Tibet and as an alternative to the atheistic Communist system of China. On the other hand, China has over the last three decades relaxed draconian and brutal Mao-era rules, by opening the door to private sector capitalism and by allowing individuals to practice a religion of their choice. There are now almost three times as many Buddhists in China as there are Communist Party members – there are 90 million members of Communist Party of China, some 250 million Buddhists and 200,000 registered Buddhist monks.
While the Chinese government’s approach to Buddhism has been liberal, it clearly takes the religion’s influence seriously, given its importance in Chinese society. The Chinese government is also acutely sensitive to the possibility of what it sees as external interference, especially on the delicate subject of Tibet and Tibetan Buddhism.
A particularly divisive issue for the Buddhist community, both within Tibet and in the exiled communities is devotion to the Dorje Shugden deity, a 400-year old practice that began in the 17th century and has become a major tradition in Tibetan Buddhism. At the origin of the controversy lies a de facto ban on the religious practice issued by the 14th Dalai Lama decades ago. The CTA sees the religious practice of Dorje Shugden as a competing and heretical movement that may undermine their notion of the spiritual leadership of the 14th Dalai Lama inside Tibet and among Tibetan Buddhists.
The de-facto ban issued by the 14th Dalai Lama has generated considerable social tension and division in the diaspora, as well as in Tibetan society within China, leading the Chinese government to consider the Dorje Shugden controversy an important front for undermining what it says are efforts promoted by the 14th Dalai Lama aimed at destabilizing China. The religious hostility has been fed by considerable propaganda and counterpropaganda efforts during the last two decades and it is still an open battlefield that may escalate at any time. In historical terms, the implications could be reminiscent of Martin Luther’s reformation of Christianity centuries ago.
Significantly sensitive are the methodical efforts of the exiled government to silence opposing voices in the controversy, using systematic defamation and coercive methods, including the use of modern disinformation means like coordinated troll campaigns on social media and fake news campaigns. Such methods seem out of place in the peaceful Shangri-La narrative that is usually promoted, but rather more suited to an atmosphere of historical crisis like the period of the Inquisition. Additionally, it has been continuously observed that Dorje Shugden followers, monks and monasteries in Tibet and abroad are portrayed as heretic, demonic and sectarian, and are branded as Chinese Communist Party supporters or Chinese spies by most NGOs advocating in western countries for the exiled Government’s goals.
The role of the Western human rights NGOs
The Western NGOs present pre-1951 Tibet as Shangri-La in a way that serves to reinforce Tibet’s claim for sovereignty in the international community by capitalizing on the yearnings of Western activists for a lost social and ecological harmony. For them China is demonized as an evil force which invaded Tibet in 1951, destroying a previously harmonious, peaceful, ecological and spiritual society. While the 14th Dalai Lama has stated that “all Tibetans want more prosperity, more material development”, those material developments realized by China in contemporary Tibet are seen by the Western NGOs as an immoral cultural regression and a mean of implementing brutal oppression which primarily benefits the Chinese state and Han migrants in Tibet.
The discussion on human rights has been added and elaborated by the exiles and their NGO supporters and has a close fit with similar concerns emerging in international politics generally. While exiled critics see a human rights strategy as detracting from a focus on Tibet’s lack of independence, Chinese officials regard it as the heart of the exiles’ campaign to internationalize the Tibet issue. However, the expression of the Tibet issue as a human rights problem – the mainstay of the exiled Government’s strategy since the mid-1980s – has garnered support from across the political spectrum and provides the exiled Government and their supporting NGOs with a visibility in global politics they would not otherwise have. It stands, moreover, as a challenge to the forced dichotomy of the real versus the ideal and the hegemony of realism in politics generally.
In the last two decades, a statistical table of causalities among Tibetans from 1951 through the 1970s has been widely circulated by Western NGOs. Its total of 1.2 million deaths is based solely on unconfirmed refugee estimates, but is cited often by Western politicians and media. Such figures are characterized by unsubstantiated assertions and improbabilities criticised also by established NGOs advocating for Tibetan independence: for example the head of the Free Tibet Campaign NGO based in UK, examined the refugee interview documents and found large-scale duplications.
The official 1953 census recorded the entire population residing in Tibet at 1.3 million. Other census counts put the population within Tibet at the time at about two million. If the Chinese killed 1.2 million in the early 1960s then almost all of Tibet would have been depopulated, transformed into a killing field dotted with death camps and mass graves of which no evidence exists. Other demographic studies show that, as claimed, battle deaths would have been several times the ratio for the main belligerents in the two World Wars; alleged prison deaths would have required that one-tenth of all Tibetans were imprisoned during each year of a three-decade-long period.
While there were unquestionably substantial causalities in Tibet due to violent actions of the Chinese in the Mao era, as there were everywhere in China, the spread of misleading statistics regarding Tibet seems a clear effort to manipulate public perceptions about the real situation.
While the US has formally agreed that Tibet is an integral part of China, its Congress has nonetheless politically and financially supported the Tibetan independence movement driven by the NGOs and the exiled Government. So did the Nobel Prize Committee when it presented the peace award to the 14th Dalai Lama in 1989. Such recognitions and support ignore Chinese contributions to economic development in Tibet: the welfare policy adopted by the central government of China since the 1980s has markedly improved the life of the average Tibetan, and religious freedom has been restored.
Instead of praising the efforts of the Chinese government, the US Congress has criticized any progress made as an attempt to erase Tibetan culture, defining such a process as “cultural genocide”. This terminology has been widely exploited by the NGOs in their propaganda effort since the end of the 1980s, even after several failed attempts to apply the term of “genocide”, whose adequacy has been largely contested in the post-Mao era.
Of particular importance is one of the main propaganda tools used by the NGOs and the CTA to generate media attention and political discussion: the campaign of self-immolation in protest against Chinese rule in Tibet. This campaign has intensified since 2009, but has its roots in a few isolated cases that began around 1998 outside Tibet.
The NGOs state that self-immolation acts of Tibetans are an affirmation of the Tibetan identity in the face of “cultural genocide”. This proclamation however disregards the fact that suicide is forbidden in Buddhism. The campaign is heavily exploited around the world. In some cases acts of self-immolation are even used to promote fundraising activities, and particularly in the US, to obtain governmental subsidies, with wide support from cultural exponents like Hollywood actors or famous musicians.
Only very few of Tibet’s Buddhist clerics or exponents of the human rights community have dared to speak out in Western countries against glorifying, praising and promoting acts of self-immolation for political gain. When asking exponents of the NGOs about the justification for this practice, the answer is always evasive, with vague references to obscure roots of self-immolation traditions in the Tibetan culture.
The linking of the Tibet issue to human rights has been traced to the decision of the 14th Dalai Lama and the exiled government to internationalize in the late 1980s. The foundation of the human rights position is the principle of nonviolence, an important aspect of the public face of the exiled government, and fundamental to its policies and its exploitation of the Shangri-La myth. This has facilitated a seamless incorporation of a human rights consciousness into the approach of supportive NGOs, while simultaneously making it plausible and credible to vast popular audiences, especially to non-Tibetan observers in the West.
Human rights and other transnational issues such as the environment have attracted consent for marginalized identity groups across the globe, popularizing their political concerns and aspirations. Popular movements that pivot on “rights” challenge not only state authority, but more recently, the authority of multinational corporations as well. The effect is that many activists have been mobilized to sympathize with the NGOs advocating for Tibetan independence.
Such activists usually have different ideologies but shares principles close to the Shangri-La utopia, like for example anti-globalists or anarchists, but also ecologists or socialists or vegans… In reality, the concept of human rights diplomacy itself implies the corruption of human rights as an ideal; it is a defective concept from the standpoint of idealists, because it reflects the imperfect fit between their goals and national, political and military hegemonies. It also reflects the gap between popular, state and geo-political interests, particularly when applied with double standards. In the ideal world, rights should be above interests, but in the “real” world, they are merely ideals.
Worldwide there are about a thousand associations, foundations or charity organisations that revolve around the subjects of Tibetan independence, human rights for Tibet or the 14th Dalai Lama. A complete overview has not been established yet. However, the following NGOs (some registered as charities, some as foundations) play a crucial role in this discussion:
INTERNATIONAL CAMPAIGN FOR TIBET is an NGO (website savetibet.org), based in Washington, US. It is endowed with a 4 million USD annual budget and supports the goals of the 14th Dalai Lama and the CTA. The NGO says it promotes human rights and democratic freedom in Tibet and is active in lobbying US Congressional committees. It networks with other exiled Chinese democracy NGOs, promotes news coverage of issues in Tibet, like for example self-immolation, “cultural genocide” or anti-Dorje Shugden campaigns. Additionally it publishes two newsletters, the Tibet Press Watch and Tibetan Environment & Development News, and speaks to academics, journalists, and civic and community groups. Its main public exponent is the actor Richard Gere.
TIBET HOUSE (aka Tibet House US Cultural Center of H. H. the Dalai Lama, website tibethouse.us) was founded in 1987 by Columbia University professor Robert Thurman (father of actress Uma Thurman), actor Richard Gere and modern composer Philip Glass (among others) at the behest of the 14th Dalai Lama. It operated initially only in New York. The organisation now has affiliates in India, Mexico, Germany, Spain, the UK and Russia. Besides the preservation of the Tibetan culture, the organisation is active in supporting the political views of the 14th Dalai Lama and is very active in propaganda against Chinese rule in Tibet and China. In the US it has annual revenue of 2.5 million USD and accumulated assets of 6.5 million USD.
FREE TIBET (website freetibet.org) is a small NGO based in London, UK with an annual budget of 500,000 USD. In spite of its small budget the NGO has a strong online presence in social media. The group’s political views are aligned with those propagated by the CTA.
STUDENTS FOR A FREE TIBET is an NGO based in New York, US with a declared annual budget of 700,000 USD. The NGO says it is a network of 35’000 students working toward social justice and freedom in Tibet. Students for a Free Tibet educates young people propagating a message of Tibetan independence and works on translating that awareness into action through political, economic, and social campaigns. Students for a Free Tibet say they recognize the legal and historical status of Tibet as an independent country. This NGO was the main organizer of Tibetan protesters who disrupted the Summer Olympic ceremony, the Olympics torch relay in Beijing, 2008.
TIBET FUND (website tibetfund.org) is a foundation based in New York, US. The entity has an annual budget of about 6 million USD and cumulative assets of 8 million USD. The Tibet Fund, founded in 1981, is the principal fund raising organization working very close with the CTA. The fund partner is the organisation OFFICE OF TIBET, the official agency of the 14th Dalai Lama and the CTA based in Dharamsala, India. OFFICE OF TIBET is present in 13 countries, with bases in New Delhi, Kathmandu, Geneva, New York, Tokyo, London, Paris, Moscow, Brussels, Canberra, Pretoria, Taipei and Budapest. They are in charge of bilateral relations with different countries as well as with European Union institutions and the United Nations Organisation. The organisations have several substructures registered as Foundations in the US and abroad, like for example the OFFICE OF TIBET US or the TIBETAN COMMUNITY DEVELOPMENT FUND INC. The OFFICE OF TIBET US also has a managerial function with respect to the current president of the CTA, Dr. Lobsang Sangay, who is a US citizen living in Boston.
THE DALAI LAMA TRUST (websites dalailama.com, dalailamatrust.org) is the foundation of the 14th Dalai Lama based in New York and India which administers the royalties and revenues from his intellectual properties and public events. It was filed in 2009 and in the US the foundation has annual revenues of 2 million USD with accumulated assets of 7 million USD. The trust has several substructures registered as foundations in the US and India and possibly abroad. The total assets or revenue of all structures is not known at present.
INDEPENDENT TIBET NETWORK (formerly CAMPAIGN FREE TIBET) is today a rather obscure network of activists propagating radical separatist political views (called “rangzen”) on Tibetan independence. Its website is tibettruth.com. Formed in 1988 it was a lobbying network which campaigned for justice, human rights and independence for Tibet and East Turkestan. The NGO is today linked to a partner organisation called RANGZEN ALLIANCE, registered in New York and led by Tibetan separatists. The political views of both organisations are presently close to anarchism and against the theocracy of the lamas. They are clear opponents to the CTA, which they consider unsuited to true Tibetan independence. The organisation INDEPENDENT TIBET NETWORK appeared to be originally registered in London and had possible links to the UK intelligence services. Today it has links to the Anonymous hacking group. INDEPENDENT TIBET NETWORK was very active in the 1990s, forging the notion of “cultural genocide” and birth control issues in Tibet. Since 2008, partnering with RANGZEN ALLIANCE, it also glorifies the self-immolation campaigns in Tibet.
TIBETAN CENTER FOR HUMAN RIGHTS AND DEMOCRACY (website tchrd.org) is an NGO based in Dharamsala, India, closely working with the CTA, also based in Dharamsala. The NGO says it investigates human rights issues in Tibet and amongst Tibetan minorities throughout China. Its budget is unknown. The main focus of the NGO is the coverage of issues in Tibet, like for example self-immolation, political prisoners in China and “cultural genocide”.
The response of the Chinese Government
The Chinese government portrays pre-1951 Tibet not as Shangri-La but as a feudal house of horrors, among the darkest and most backward regions in the world, and one of the regions where human rights violations were most serious. For them the mission in contemporary Tibet is considered as fulfilling a long-term civilizing assignment.
Before the Chinese invasion of Tibet in 1951, the region was ruled by a theocracy and had a social hierarchy similar to pre-feudal times. Tibet was characterized by a form of institutionalized inequality that can be called serfdom: an ancient form of slavery preceding the development of the feudal system. It existed in Tibet until 1959. Exploitation was not through land-rent like in the Middle Ages in Europe but through enslavement to the aristocrats, clerics or manor owners. In return for working the land, the slaves were provided with minimal lodging, clothing and food. This form of slavery was finally abolished in Tibet only in 1959. Until that year, when China cracked down on Tibetan rebels and the 14th Dalai Lama fled to northern India, around 98% of the population was enslaved in serfdom. For example, the Drepung monastery, on the outskirts of Lhasa, was one of the world’s largest landowners with 185 manors, 25’000 serfs, 300 pastures, and 16’000 herdsmen. High-ranking lamas and secular landowners imposed crippling taxes, forced boys into monastic slavery and pilfered most of the country’s wealth – torturing disobedient serfs in a variety of brutal ways. In feudal Tibet, torture and mutilation – including gouging out eyes, pulling out tongues, severing hamstrings and amputation of limbs – were favoured punishments inflicted upon thieves, and runaway or obstructive serfs. Many materials and photos showing the limbs of serfs amputated by serf-owners in those years are kept in the Tibetan Social and Historical Relics Exhibition in the Beijing Ethnic Cultural Palace.
Earlier Western visitors to Tibet commented on the country’s theocratic despotism. In 1895, an Englishman, Dr. A. L. Waddell, wrote that the populace was under the “intolerable tyranny of monks” and the devil superstitions they had fashioned to terrorize the people. In 1904, the English traveller and writer Perceval Landon described the then Dalai Lama’s rule as “an engine of oppression.” At about that time, another English traveller, Captain W.F.T. O’Connor, observed that “the great landowners and the priests… exercise each in their own dominion a despotic power from which there is no appeal,” while the people are “oppressed by the most monstrous growth of monasticism and priest-craft.” Tibetan rulers “invented degrading legends and stimulated a spirit of superstition” among the common people.
Serf-owners literally possessed the living bodies of their serfs. Since serfs were at their disposal as their private property, they could trade and transfer them, present them as gifts, use them as collateral against debts and exchange them. Before 1951, Lhasa’s downtown area had a population of around 20’000. It was surrounded by some 1’000 tattered tents, homes of poverty-stricken people and beggars. The average life expectancy was only 35.5 years. In Tibet there was not a single school in the modern sense. The enrolment rate of school-age children was less than 2 percent, and the illiteracy rate reached 95 percent.
Over the centuries the Tibetan lords and lamas had seen the Chinese come and go and had enjoyed good relations with them. When the 14th Dalai Lama was first installed in Lhasa, it was with an armed escort of Chinese troops and an attending Chinese minister, in accordance with a centuries-old tradition. What upset the Tibetan lords and lamas in the early 1950s was that these latest Chinese were Communists. It would be only a matter of time, they feared, before the Communists started imposing their collectivist egalitarian schemes upon Tibet.
The issue flared up in 1956-57, when armed Tibetan bands ambushed convoys of the Chinese People’s Liberation Army. The uprising received extensive assistance from the US Central Intelligence Agency (CIA), including military training, support camps in Nepal, and numerous airlifts. Meanwhile in the US, the American Society for a Free Asia, a CIA-financed front, energetically publicized the cause of Tibetan resistance, with the 14th Dalai Lama’s eldest brother, Thubtan Norbu, playing an active role in that organization. The 14th Dalai Lama’s second-eldest brother, Gyalo Thondup, established an intelligence operation with the CIA as early as 1951. He later upgraded it into a CIA-trained guerrilla unit whose recruits parachuted back into Tibet later in the decade. Many Tibetan commandos and agents whom the CIA dropped into the country were chiefs of aristocratic clans or the sons of chiefs.
Whatever the oppressions introduced by the Chinese after 1959, they did eradicate slavery and the Tibetan serfdom system of unpaid labour. They eliminated the many crushing taxes, started work projects, and greatly reduced unemployment and begging. They established secular schools, thereby breaking the educational monopoly of the monasteries. And they constructed running water and electrical systems. Chinese authorities also claim to have put an end to flogging, mutilation, skinning and amputation as forms of criminal punishment.
They themselves, however, have been charged with acts of brutality by exiled Tibetans. The Chinese authorities admit to such acts, particularly during the 1966-76 Cultural Revolution when the persecution of religious beliefs reached an apex in both China and Tibet. Prior to that, after the uprising in 1959, thousands of Tibetans were incarcerated. And during the Mao-era “Great Leap Forward”, forced collectivization and grain farming were imposed on the Tibetan peasantry, sometimes with disastrous effect on production, which led to famine and substantial related causalities.
Then, in the late 1970s, China began relaxing controls and tried to undo some of the damage inflicted during the previous two decades. In 1980, the Chinese government initiated reforms reportedly designed to grant Tibet a greater degree of self-rule and self-administration. Tibetans would now be allowed to cultivate private plots, sell their harvest surpluses, decide for themselves what crops to grow, and keep yaks and sheep. Communication with the outside world was again permitted, and frontier controls were eased to permit some Tibetans to visit exiled relatives in India and Nepal.
By the mid-1980s many of the principal lamas had begun to shuttle back and forth between China and the exiled communities abroad, restoring their monasteries in Tibet and helping to revitalize Buddhism there, including the popular religious practice of worshipping the deity Dorje Shugden. This exchange of religious teaching and movement of clerics across the Chinese border in the Tibetan communities has generated, among the CTA and the 14th Dalai Lama, fears of an accelerating loss of spiritual authority with respect to rival monastic doctrines, leading to the de-facto ban of Dorje Shugden devotion and consequent religious tensions.
In the 1990s, large numbers of Han, the ethnic group comprising over 95 percent of China’s immense population, began migrating into Tibet. Demographic issues in Tibet have always been strongly affected by conflict, migration and family planning. However, the NGO Tibetan Youth Congress has compared China’s migration of Han Chinese to Tibet to the Nazi extermination of Jews. Exiled leaders contend that the Tibetan population was 6 million in 1951 (in contrast of the figures of around 2 million of the 1953 census) and the same a half-century later, because the Chinese government killed al least 1.2 million Tibetans through war, imprisonment, execution, or famine. The figure is cited in Western media, but has been challenged by demographers. The 14th Dalai Lama has accused China of demographic aggression. Tibetan exiles and NGO supporters argue that family planning restrictions contribute to “cultural genocide” and assert that coercive birth control is applied. In reality, according to the 2000 census, there are 6 million Tibetans and 1.5 million non-Tibetans migrants in Tibet; additionally there are 5.4 million Tibetan migrants in Chinese territories outside the Tibetan plateau.
In spite of the demographic factors, Tibetan exiles and NGO supporters argue that the Chinese government carries out development in Tibet with little regard for the views of Tibetans, and that the Chinese Treasury profits exploit the region through state enterprises in sectors such as in mining and timber that operate in Tibet. It is argued that infrastructure in Tibet is constructed to facilitate military operations and the central Chinese government’s exploitation of resources, while most Tibetans, who are peasants and herders, are shut out of development or at least have benefited from it much less than the Han Chinese migrants in Tibetan areas.
In reality, the Chinese government sustains a net loss from Tibetan areas because it heavily subsidizes infrastructure development and government services. It argues that Tibetans are the principal beneficiaries of Tibet’s development, which provides opportunities and facilities open to all, including elements of preferential policies for Tibetans. Government statements emphasize that most Han Chinese in Tibet are temporary migrants engaged in small trade and thus should not be the most significant elements in any assessment of who, among long-term residents of Tibet, benefits from development.
This includes most rural Tibetans, who have experienced significant increases in income levels, education, health care, transport, environmental protection and communications over the past decades. For example the education system has been tailored to the cultural specificities of Tibetans by developing primary level schooling in the Tibetan language and secondary level schooling on a bilingual basis, adding Chinese languages and supplementary English lessons. Another example is the environment: it is argued that it is best preserved using world standards as a baseline, and is a major asset for the development of tourism in the region as well as in the safeguarding of cultural assets.
What would Marco Polo say?
Marco Polo once said of his travels: “I have not told the half of what I saw because I knew I would not be believed”. Tibet seems like a celestial paradise held in chains, but the west’s tendency to romanticise the country’’s Buddhist culture has distorted mainstream Western views. Popular belief is that under the lamas, Tibetans lived contentedly in a spiritual, non-violent culture, uncorrupted by lust or greed: but in reality society was extremely brutal, comparable to the cruelty of the Islamic State which devastated the Middle East societies in recent years. As much as we might wish it to be otherwise, feudal theocratic Tibet was a far cry from the romanticized Shangri-La so enthusiastically promoted by Western human rights NGOs.
What additional tales would Marco Polo have told today? Maybe that Tibet has become a major tourist destination for idealists? Or that only a handful of Tibetans would welcome a return of theocratic and aristocratic clans? That the Shangri-La myth is an ideological projection for offering redemption from the sins of consumerism? Or that the whole purpose of promoting the Shangri-La myth is to trade indulgences like Pope Leo X did in 1517? That maybe one day a Buddhist “Martin Luther” will come and nail a Manifesto on the gates of the Potala palace in Lhasa? Or that the Government of Tibet in Exile is a puppet of the CIA, or a relict of the Cold War? We don’t know, nor do we know what effect his words would have had. As the great navigator himself noted: “I speak and speak, but the listener retains only the words he is expecting. It is not the voice that commands the story: it is the ear”.
Twists and Turns in US -China Trade War
US Secretary of State Mike Pompeo’s stopover at Beijing on 08 October may not have been a pleasant experience, more so in the backdrop of accusation of US Vice President Pence about China attempting to interfere in U.S. elections. The agenda of North Korean denuclearisation, where US and China were broadly agreeing earlier, seems to have taken a back seat, and improvement of relations doesn’t seem to be realistic in near future. The ongoing trade war continues as both sides dig their heels despite being the biggest trading partners of each other, because it is also linked with global dominance, strategic and military posturing, diplomatic and information offensive.
China Braving Threat to its Vulnerabilities
China is putting a brave front despite being badly hit at some of its most vulnerable spots in the tit-for-tat trade war with both sides spiralling the slapping of tariffs on a wide range of each others’ trade items. Taiwan, which is another sensitivity of Beijing is witnessing visit of US officials after Taiwan Travel Act was signed by President Trump, with a promise to arm it further with latest weaponry. US continued military posturing in South China Sea, along with the appearance of UK warship ignoring Chinese repeated warning is another concern. A recent injection of over $110 billion by China into its banks and hardly any financial benefits coming out of BRI partners incapable to repay anything is tightening its financial freedom for global dominance. Some of its BRI partners want to get out of the ‘Debt Trap’ by refusing/reducing Chinese investments is adversely affecting Chinese dream project (BRI), after five years of its announcement like Philippines.
Not a Smooth Sail for US
US on the other hand cannot be celebrating either, with China digging it heals and refusing to give up either in trade war or South China Sea. On North Korean front, the policy of good optics continues with Kim managing to get a lot of goodies from South Korea (presumably at their cost), during the last summit of North and South Korea. Kim in fact has been an outright winner, managing to get another Summit with President Trump, which helps him in convincing his countrymen of his sound leadership, as well as boosting his status internationally. US sanctions on paper continue, but after the chest thumping at Singapore Summit, his friends like China automatically relaxed the sanctions on North Korea, without any worthwhile denuclearisation/reduction in his nuclear/missile arsenal. US realises that knocking out China financially is the key to its global dominance; hence is unlikely to soften up to China. US also faces another challenge of keeping its allies like Japan and South Korea satisfied while negotiating with North Korea and asking ASEAN to make choices of partners, besides continuing with CAATSA hurting some of its strategic partners who could be helpful in balancing China.
It will take some time to see that whoever has greater resilience to withstand the economic stand-off and appetite to take setbacks will have an upper edge, which seems to be US at this point of time. As per IMF assessment, China’s GDP size will be 1.6 per cent lower in 2019 than it otherwise would be, if the US slaps tariffs on all Chinese imports.
How is India affected?
The Indian economy has survived some global slowdowns earlier and should be able to sail through the present one. The bigger problem is the sanction under CAATSA in dealing with Russia for urgently needed military hardware like S-400 and Iran for cheaper crude oil being paid in rupee terms, for which India has adequate refineries. The US option of buying shale oil does not suit India as it does not have adequate refineries and will have to purchase finished product in dollar terms. The port of Chabahar is also crucial for India for connectivity to Afghanistan and CAR. The silver lining is that US being our strategic partner will like to have well equipped Indian Forces to balance China and Indian connectivity to Afghanistan, in case Pakistan does not serve their strategic interest. On both counts I am hopeful that US will find a way out not to hurt its strategic partner.
The talks held in September 2018 between Kim Jong-Un and Moon Jae-In
In less than one year three meetings have been held between the North Korean Leader and the South Korean President, Moon Jae-In.
In the initial meeting the two leaders had decided to put an end to the state of war between their two countries. They had also reaffirmed the goal of denuclearization of the entire peninsula, with the consequent destruction of the nuclear potential of South Korea and of the United States, in particular. They also decided to create an inter-Korean Liason Office between the two sides of the Demilitarized Zone and to bring together the families dispersed between the two Koreas. Finally, the idea was to create new communication infrastructure – railway lines, in particular – a project by which Russia has always set great store.
Indeed, Russia is betting many of its cards on a reunification between the two Koreas, capable of enabling it to keep its excellent relations with South Korea – which are essential for the economy – and to also support North Korea, which is Russia’s unavoidable strategic goal.
Now the two Koreas are dealing on their own, without the US brokerage and intermediation with respect to South Korea, although President Donald J. Trump has recently stated that President Moon Jae-In is his official “delegate” for the denuclearization of the Korean peninsula.
The United States is scarcely interested in the internationalization of the North Korean economy. It only wants denuclearization, while Kim Jong-Un wants denuclearization to develop his country’s economy and maintain its geopolitical and national autonomy.
A serious problem – both in talks and in the final or working documents – is also to define an effective mechanism to check denuclearization.
Indeed, between September 17 and 19, 2018, the signing of the Joint Declaration of Pyongyang has not fully clarified the mechanism of checks on the denuclearization of the Korean peninsula. Kim Jong-Un’s idea is to organise these checks with a series of “experts” appointed by the friendly powers, while the South Korean idea is to accept the maximum possible denuclearization to start the long process of reunification.
The two respective Defence Ministers, however -namely Song Young Moo for South Korea and Rho Kwang Chul for North Korea – have just signed a separate document from the rest of agreements.
In that text confidence-building measures between the parties are put first, with North Korea’s acceptance of dismantling a launch pad and a site for checking jet engines, with the presence of yet unspecified, but friendly international experts. From IAEA? We have some doubts, in this case.
Subsequently North Korea could also dismantle the Nongbyon site, if the United States does the same in South Korea.
It should also be recalled that most North Korean missiles are built to be launched by mobile vehicles, not from fixed bases.
In short, North Korea wants the United States to remove the nuclear umbrella protecting South Korea and Japan while, in the recent talks with North Korea, the United States thinks of a bilateral treaty regarding only the Korean peninsula and, at most, some classes of North Korean missiles.
In the US mind, the planned reduction of North Korean long-range missiles could be even equivalent to a nuclear and conventional decrease of its troops stationed in Guam.
On the basis of a new future agreement, both Koreas (and God only knows how and to what extent the North Korean conventional military potential would be useful for a South Korea unified with North Korea) would also define maritime and land buffer zones, as well as a no-fly zone over the old border, with a view to avoiding clashes or accidental air battles.
This is already partially clear, but much work shall be done to define all the details.
There would also be plans to cover or reduce artillery batteries along the coast.
Obviously, should these talks run aground, the only concrete political result would be the progressive divergence between South Korea and the United States, precisely on the problem of the peninsula’s denuclearization.
Furthermore, over and above the aforementioned sites, North Korea will dismantle the site of Dongchang-ri, in addition to the site of Yongbyon, while Kim Jong-Un is also very interested in the building of fast railway links between South and North Korea.
The two Koreas will get the industrial site of Kaesong back in shape and the old tourist project concerning Mount Kumgang back in track, besides planning new joint economic and tourist areas.
The inter-Korean agreement regards also collaboration for medical and environmental issues, as well as for the protection from epidemics.
In other words, both Koreas think of an economy of compensation between them, which could also develop at a later stage and become a need for the development of both countries.
An economic-political symbiosis that could get the United States out of play and later reinstate Russia, which is increasingly interested in the South Korean economy, as well as finally favour China, which has no intention of leaving the Korean peninsula to the hegemony of North Korea alone.
At the end of the Treaty, there is also the project of a joint participation in the Tokyo 2020 Olympic Games and a joint candidature for the 2032 Olympics.
A few days ago, North Korea also expressed its intention to join the International Monetary Fund and the World Bank – a sign that the internationalization of the North Korean economy is now a certainty.
Hence it is a de facto peace treaty between the two Koreas.
If North Korea continues along this line, it is very likely that South Korea will gain a tactical advantage over the sea while, if the relations between South Korea and the United States remain as they currently are, there should be no significant changes in bilateral relations between the USA and South Korea.
However, what is the current state of relations between the United States and North Korea?
In fact, while the inter-Korean relations are all in the framework of effective confidence-building measures, the clear purpose of the fourth round of talks between the two Korean leaders is to preserve a strong US engagement in the whole negotiation process.
Kim Jong-Un wants to engage the United States for his global economic projection and he certainly does not want to remain tied to a regional economy, albeit open and “reformed” according to China’s rules.
For North Korea, the procedure is simple: at first, bilateral talks with the US support for South Korea; later peace between the two Koreas and finally what is only interesting for the USA, namely denuclearization.
It is not even unlikely that the United States does not accept this timing, but it is also unlikely that it realizes the strategic and economic aspects of this timing.
North Korea wants a fundamental agreement with South Korea because: a) it is an unavoidable asset for the modernization of its economy; b) it is the fundamental strategic factor to have the support of both Russia and China, who want to avoid North Korea’s hegemony over the peninsula, but also want to keep it as a rampart for US forces in South Korea; c) it is only through South Korea that North Korea will eventually be in a position to be connected to the Chinese maritime economic and strategic system and reach up to the Mediterranean.
In fact, if the relations between the United States and North Korea improve further, the site of Yongbyon could be dismantled definitively.
Hence currently Kim Jong-Un wants to thoroughly test the US goodwill, rather than South Korea’s goodwill, in developing a long or very long-term peace policy.
In Kim Jong-Un’s mind, there is in fact a key factor: the US behaviour in the phase in which Muammar Gaddafi accepted its proposal to dismantle his nuclear project.
Kim Jong-Un thinks that not even the story of Saddam Hussein is a guarantee for the US long-term reliability and for the stability of its leaders’ word of honour.
This is the real important factor in the strategy of the North Korean Leader.
Moreover, the US immediate reactions to the last meeting between the two Korean leaders have been fast and positive, both by President Trump and by Secretary of State Mike Pompeo.
And North Korea’s autonomous foreign policy has been seen also recently, with the 70th Anniversary military parade.
North Korea’s military parade and its important national celebration, was attended by Li Zhansu, ranking third in the internal power hierarchy of the Communist Party of China (CPC); by Valentina Matviyenko, President of the Russian Federal Council, the third elected office in the Russian Federation; by a very significant figure, Mohamed Ould Abdel Aziz, President of Mauritania, and finally by Hilal al Hilal, deputy-General Secretary of the Syrian Baath Party.
With peace, North Korea will significantly develop its already multiple economic and political relations with Africa, which will be essential for its new economic development.
At the military parade staged on September 9, there were also authorities from Iran, South Africa and Singapore – which is the never forgotten model of the Chinese “Four Modernizations” -as well as other 60 delegations from “friendly” countries.
At economic level, in August, shortly before the big military parade of the 70th Anniversary, there was the International Fair of Razon, which hosted as many as 114 companies of which 52 North Korean ones.
The North Korean product lines mainly included pharmaceuticals, foodstuffs, textiles, electronics and cosmetics.
However, there were many Chinese large companies selling their products in North Korea despite the UN sanctions.
As from September 17, there was also the Autumn Fair which brought together 320 commercial companies from Russia, New Zealand, Australia and China.
This is in fact the new paradigm of North Korea’s foreign policy.
The dollar has also grown in the exchanges with the North Korean currency, both on the official and on the “parallel” markets.
If all goes well at geopolitical level, the North Korean project will be to further improve its light industry, in addition to the diversification and quantity of products, with a view to trying its own autonomous way on the market world, as was the way of the nuclear system.
It should be recalled that this was also Kim Il-Sung’s project.
China’s Imprint underneath the Pyongyang Joint Declaration
On September 18, the leaders of two Koreas met each other in Pyongyang, the capital of the DPRK. The world media focused on the meeting during which the two sides issued the “Pyongyang Joint Declaration”. If we see the Panmunjom Declaration serving as the cornerstone of the dialogue between two Korea, it is necessary to say that this joint declaration took a substantial step to the denuclearization of the Korean peninsula that is vital to the regional peace and beyond.
Literally speaking, the Pyongyang joint declaration highlighted the key issues as follows. First, both sides are determined to achieve the denuclearization of the Korean peninsula. Second, they will work together to improve their relations with a view to the existing state of war, as the defense chiefs from the DPRK and ROK earlier signed a comprehensive agreement aiming to reduce tensions on the peninsula. Third, they will promote the peace talk process of the Korean peninsula. Given that Kim pledged to work toward the “complete denuclearization of the Korean Peninsula”, it would be seen as a political declaration that would mark a starting point for peace negotiations. If all goes well, a peace treaty would be sealed and then comes normalization of DPRK-US relations after it achieves complete denuclearization.
As a close neighbor to the Korean Peninsula, China always supports the DPRK and ROK as well in improving their relations through dialogue and consultation and promoting reconciliation and cooperation. This is the consistent and persistent position of Beijing, which has been playing a responsible role in politically resolving the Korean Peninsula issue and achieving the long-standing peace of the region.
In effect, prior to the leaders of two Korea met each other this week in Pyongyang, they have closely contacted their respective allies or strategic partners. Among them is China, dealing with both sides – Pyongyang and Seoul – in a unique way. It is true that China is the largest trading partner of the ROK while it is equally the only legal ally of the DPRK as well as its largest ideological partner now. If we review the bilateral relations between China and North Korea since last March, Kim Jr. has paid three significant, though unofficial, visits to President Xi of China. For example, during his March 25-28 visit, both sides vowed to continue their traditional solidarity in terms of their shared ideologies and common strategic interests. Xi especially proposed to strengthen the close ties between the two ruling parties. As he said to Kim, “party-to-party and state-to-state relations are the common treasure to both sides. And safeguarding, consolidating and developing China – DPRK relations are unswerving guidelines for China’s foreign policy and security strategy.
During his second meeting with Xi in Dalian summer resort, Kim vowed to terminate all the nuclear tests and to follow denuclearization if the United States took corresponding measures with good wishes. Then following his meeting with Trump in Singapore on June 12, Kim came to Beijing again on 19 to meet his Chinese counterpart. Xi confirmed China’s “3-no change” policy towards the DPRK, that is, political solidarity between the two parties remains unchanged, the friendship between the two peoples remains unchanged, and China’s support of a socialist Korea remains unchanged. Essentially, they serve as the foundation of the strategic consensus between Beijing and Pyongyang. In return, Kim reiterated his permanent shutdown of all nuclear tests and facilities if the US would respond sincerely and responsibly.
Given all the analysis above, it is understandable to conclude that China’s long-standing adherence to the goal of denuclearization of the Peninsula through dialogue and consultation is fully reflected in the Pyongyang Declaration. Meanwhile, China’s stance remains evident since it claims that the Korean issue must be resolved eventually by the Korean people rather than any external power. Therefore, peace not force is the only acceptable way. Also, as China and Russia have repeated that no coercive change of the regime by outside power is tolerated, North Korea can be confident and comfortable to proceed the permanent shutdown of the missile engine test site with international experts observing; and then a complete denuclearization is not too far in the future.
Here is necessary to argue that China has never claimed to play an exclusive role in the Korean Peninsula. Instead of that, China has always encouraged the DPRK to talk to the United States and other relevant parties. Since Kim has agreed to make a trip to Seoul for further talks and to meet the US high-ranking officials in Pyongyang soon, the summit between Kim and Moon marks a leap forward toward peace.
Yet, as the lessons in history show, it is better to approach realistically the Korean issue simply because it has involved too complicated concerns and memories and the overlapped interests. Therefore, we should be ready to accept trial and challenges lying ahead. China has insisted on diplomacy which means that all parties concerned should be brought to the negotiating table under the mandate of the UN Security Council.
Now, Beijing has navigated the course of denuclearization proactively to protect two sides’ common core security stakes when Kim reportedly promised to give up his nuclear program if the United States and South Korea respond to his proposal with good will. Due to this reason, China will do what it can to help ensure “no change of regime by force and denuclearization at the same time in the Korean Peninsula”. This is China’s influence or Beijing’s imprint on the Korean denuclearization issue and the regional peace.
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